An antidote against error concerning justification, or, The true notion of justification, and of…An antidote against errour concerning justification, or, The true notion of justification, and of…

Again, say a man have wronged his Neighbour, but hath made him full satisfaction for the wrong done him, or if not able to do it himself, hath procured some friend to do it in his behalf, and the Party wronged having accepted thereof, doth thereupon remit it and seeks no further remedy against him for it, here the Party that did the wrong, if he should at any time after be questioned for it, he may stand upon his justification, and plead not guilty, because he can plead satisfaction made and accepted: and this latter, not the former, is the very case between God and man in the justification of a sinner: satisfaction is the main ground of the justification of him, not made by him, but by Christ for him. So even the Papists themselves in this regard sounder then the Socinians. Bellarmine de justificat. lib. 1. cap. 2. Est hoc loco breviter annotandum, Christum non esse causam justificationis meritoriam, qasi Pater in gratiam sllii nobis peccata dimiserit, qomodo saepe reges in gratiam amicorum potentium reos absolvunt; sed qoniam pretium redemptionis exactum persolvit, & ex rigore justitiae pro nostris omnium sceleribus satisfecit. This is (saith he) briefly to be here observed, that Christ is not the meritorious cause of justification, as if the Father in favour of the Son did forgive us our sins, as Kings oftentimes assoil guilty Persons out of favour to, and at the suit of friends; but because he hath paid an exact price of ransom, and thereby in rigour of justice made satisfaction for the wickednesses of us all. What could any Protestant writer say in this point more? And Calvin (among many other) albeit that many parcels and long passages are produced out of him, from those places, wherein he bends his discourse against the former conceit of justification consisting in an infusion of habitual and inherent holiness, as if he restrained it unto, and would have it wholly consist in a mere pardon, and bare forgiveness of sin; yet he places it, where he speaks his mind out more expressly, in such an absolution as is obtained by a full satisfaction intervening. For so he speaks in his Institutions, lib. 3. cap. 11. Sect. 3. entreating of that place, Act. 13. 38, 39. Vides post remissionem peccatorum justificationem hanc velut interpretationis loco pony; vides apertè pro absolution sumi; vides operibus legis adimi; vides merum Christi beneficium ⟨p. 16⟩esse;

Again, say a man have wronged his Neighbor, but hath made him ful satisfaction for the wrong done him, or if not able to do it himself, hath procured some frend to do it in his behalf, and the Partie wronged having accepted thereof, doth thereupon remit it and seeks no further remedie against him for it, here the Partie that did the wrong, if he should at anie time after be qestioned for it, he may stand upon his justification, and plead not guiltie, because he can plead satisfaction made and accepted: and this latter, not the former, is the verie case between God and man in the justification of a sinner: satisfaction is the main ground of the justification of him, not made by him, but by Christ for him. So even the Papists themselvs in this regard sounder then the Socinians. Bellarmine de justificat. lib. 1. cap. 2. Est hoc loco breviter annotandum, Christum non esse causam justificationis meritoriam, qasi Pater in gratiam sllii nobis peccata dimiserit, qomodo saepe reges in gratiam amicorum potentium reos absolvunt; sed qoniam pretium redemptionis exactum persolvit, & ex rigore justitiae pro nostris omnium sceleribus satisfecit. This is (saith he) breiflie to be here observed, that Christ is not the meritorious cause of justification, as if the Father in favor of the Sonne did forgive us our sinnes, as Kings oftentimes assoil guiltie Persons out of favor to, and at the suit of frends; but because he hath paid an exact price of ransome, and thereby in rigor of justice made satisfaction for the wickednesses of us all. What could anie Protestant writer say in this point more? And Calvine (among manie other) albeit that manie parcels and long passages ar produced out of him, from those places, wherin he bends his discours against the former conceipt of justification consisting in an infusion of habitual and inherent holines, as if he restrained it unto, and would have it wholie consist in a meer pardon, and bare forgivenes of sin; yet he places it, where he speaks his mind out more expreslie, in such an absolution as is obtained by a full satisfaction intervening. For so he speaks in his Institutions, lib. 3. cap. 11. Sect. 3. entreating of that place,